Archbishop of Canterbury: My Lords, I want to start by thanking the usual channels for allowing me to hold this debate today. I am very grateful to all noble Lords who have come to participate in it, or just to be here for it. On these Benches, we do not take for granted in any way the remarkable privilege of having such a debate roughly once a year; it is a great honour to be allowed to do so.
Families really matter. It is obvious. We know that. However, sometimes we forget why. They are the fundamental building blocks for a flourishing society. This was the motivation for, and the conclusion of, the Archbishops’ Commission on Families and Households, of which the co-chair was the right reverend Prelate the Bishop of Durham.
I pay tribute to the commission’s members, who worked for over two years on this, particularly its chair, Professor Janet Walker, and all those who took part and gave evidence to the commission. It was the last in a series of commissions which grew out of a book I wrote in 2018, Reimagining Britain: Foundations for Hope. The book encouraged us to reimagine society as dedicated to the flourishing of the common good of peoples and communities. The Archbishops’ Commission on Housing, Church and Community reported in 2021 and the Archbishops’ Commission on Reimagining Care reported at the start of this year.
For as long as human beings have existed, we have formed families and households. Families were the birthplace of society itself, and states followed on—they are a later creation. Families are the source of flourishing for so many. At their best, they are the place of belonging and security, of growth, care, healing and reconciliation, of training in being a citizen. They are where we learn to love and be loved, to forgive and to be forgiven. They are where we learn about trust, respect, commitment and values, where we learn to be safe and confident in our identity. But we know that families come in all shapes and sizes in all different societies, and that the shape of the family has changed enormously in our lifetime. They are not simply nuclear.
As the press widely reported when they had nothing better to talk about, my own childhood was messy due to my parents’ alcohol addiction. A few years ago, I,  like many people, discovered that the father I had grown up with was not my biological father. Those who, like me, do not grow up in stable immediate families often find hope, comfort and healing in being welcomed into and supported by other loving families, as I was, or extended families. In my case, that included my grandmother, who cared for me in the times when my parents could not. For others, it is an aunt and uncle, a godparent, a loving neighbour.
Households and families—I will call them “families” for short throughout this speech—come in so many shapes and sizes. Those who are single, deliberately or by circumstance, also contribute greatly to households and families through friendship networks and are usually part of extended forms of households. Our families and households grow, adapt and age with us. We see the wonder of familiarity and change, the promise of renewal. If we have children or siblings, we are given the gift of viewing life at both ends—as son and father, granddaughter and grandmother, nephew and uncle.
The commission expressed brilliantly—I had nothing to do with its writing—the opportunity we now have to reimagine a society in which all families, of all shapes and all loving relationships, are valued and strengthened. My right reverend friend the Bishop of Durham will speak more about the commission’s focus on valuing all relationships, including those of people who are single. But family must not be idolised. While very often it is the greatest source of contentment and hope, it can for many be a cause of despair, unhappiness and trauma, the place where our human imperfections—which we know as “sin”—give way to harmful and destructive behaviours.
We all know the statistics on domestic abuse and neglect. The NSPCC estimates that around half a million children suffer abuse in the UK each year, and the Office for National Statistics found that about 5% of adults had experienced abuse in the year ending March 2022. Around 80% of abuse happens within households and families.
In the Bible, family life is messy. Our complex relationships become part of the divine story of God—from Cain and Abel to Abraham, Isaac, Jacob’s family, the beautiful story of Ruth and especially the holy family of Jesus.
So family matters, but what defines families and makes them so crucial for our well-being and for that of society? The answer—it sounds banal, but I will unpack it—is the bonds of love. Yes, of course it is; what else might it be? Well, it is often forgotten.
Throughout the commission’s work, it found in evidence from all places within and outside the Christian or any other faith that “love” was the word most associated with family life, hence the title of the report. The report said:
“Love is undoubtedly the essential characteristic of supportive family life which knows no boundaries and which is expected to endure through the best and the worst of times”.
What do we mean by “love” though? We are not speaking of an emotional feeling. We and the report mean a deep sacrificial commitment to each other, even when it is really hard. Sacrificial love is at the heart of the Christian story, for God so loved the  world that he sent his son Jesus Christ both for our salvation, which we believe as Christians, but to model a radical new way of relating to one another, which is self-giving love without expectation of return.
In the Bible, love is described in the most practical way. Here is a passage that almost everyone knows:
“Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonour others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres”.
That passage from 1 Corinthians, chapter 13, is often read out at weddings, but has application far beyond. In my mind’s eye, I see a journey that my wife and I made last year, when we stopped at a service station for a bite to eat. There was a very elderly couple, both finding extreme problems with mobility. They were married to each other and supporting each other as they made their slow and painful way back to their vehicle. That was nothing very dramatic, one might say, but it was a beautiful picture of love—not the love we hear of so much in novels, but resilient, enduring, sacrificing, self-giving love. That is the biblical position on love. It is not just for the benefit of us and our families, but for others. Sacrificial love develops in us the capacity to love and serve without self-interest.
The Children’s Commissioner described a “protective effect” of the family. Family has the power to support its members through life’s challenges. At its best, family is the first port of call in a crisis and a place where we can share both life’s joys and life’s sorrows with others who care for us. A colleague of mine is caring for a family who have just lost the second child in their lives to cancer—a young boy of 11 who died two weeks ago. The wider family has gathered round to bring strength to these people, who have suffered more than most of us can imagine, even those of us who are of that rare and unpleasant club who have lost one child.
That resilience that family brings is especially true for children. Family is the best place for children to grow up and develop resilience, and the evidence of the commission—the evidence, not just a vague thought—is that living with loving birth parents is best, where possible, and when it is not the state has an important role to play in ensuring that children can be integrated into other loving families which are “stable and committed” to one another. Stable and committed is not a question of sexuality, according to the evidence.
The commission found that:
“There is now scientific consensus that the period from conception to age five is critical in providing the foundation for future physical and mental health, as well as overall wellbeing and productivity”.
The Royal Foundation Centre for Early Childhood is an extraordinary foundation doing remarkable work. In 2021, the Government presented a vision, which came partly from its work, for the first
“1,001 … days through pregnancy to the age of two … when the building blocks for lifelong emotional and physical health are laid”.
There is evidence that mothers and fathers play a crucial role in these early years. The protective effect of families is particularly pertinent given the extraordinary rise in mental health challenges visible in both children and adults.
The Church of England Children’s Society concluded in its 2021 Good Childhood Report—an annual production that I strongly commend to noble Lords—that:
“The continuing downward trajectory of children’s happiness with life as a whole, and other important indicators, suggests the UK is struggling to create conditions in which all children can thrive”.
The commission’s call is for all of us, as individuals, communities, government and the Church, to put families at the very centre of all we do.
How can we enable bonds of love to flourish within families and households? Exhortation is useful. Practical aid is essential, and that comes especially through basic needs such as good housing, social care, education, healthcare and nutrition. These are moral duties, not just economic calculations.
But to what extent should this be the responsibility of government? As I said, the family predates society, so government may be useful or harmful to families, but stable families are indispensable to government and society. We literally cannot exist as a state without them, and not only because it would cost too much. Governments must seek to support the intermediate institutions, which are the only way of delivering effective family support at the local level. Those bodies and groups which sit between the family or the individual and the state have, for much of history, done the heavy lifting and care for one another’s well-being and promoting the flourishing of society. All our commissions made recommendations to the Church and for other bodies in society, not simply to government—and that applies to this one.
William Beveridge, often referred to as the father of the welfare state, saw the importance of voluntary institutions. In his 1942 report, where he identified the five giants to be conquered, he wrote:
“The State in organising security should not stifle incentive, opportunity, responsibility; in establishing a national minimum, it should leave room and encouragement for voluntary action by each individual to provide more than that minimum for himself and his family”.
In 1948, Beveridge wrote in his less remembered and much ignored follow-up, Voluntary Action—it is gendered language, but this is 1948—
“how much all men owe to Voluntary Action for public purposes in the past”,
and suggested how it
“can be kept vigorous and abundant in the future”.
There is a crucial role for individuals, churches, and other charities and institutions to play in putting families first. The ideal is for the state to act in such a way as to create a positive reinforcing loop—a force multiplier—with the actions of individuals, intermediate institutions and families themselves, to make space for families, neighbours and communities to care for one another.
In this final bit of the speech, I will focus on two areas where the Government, through their legislation, regulations and example, can promote the flourishing of families and households. The first is ensuring that, whenever a policy is created in any government department, its impact on families and households is considered and acted upon. Does it enable the bonds of love within the family and the household to flourish? Does it support and strengthen relationships?
This week, we hear that many people in this country will be prevented from living together with their spouse, children or elderly parents as a result of a big increase in the minimum income requirement for family visas. The Government are rightly concerned with bringing down illegal migration figures—noble Lords will be relieved to know that I am not going into the politics of that—but there is a cost to be paid in the negative impact that this will have on marriage and family relationships for those who live and work and contribute to our lives together, particularly in social care.
The family test already exists. It was introduced by the Government of the noble Lord, Lord Cameron, in 2014. It seeks, through five questions, to introduce a family and household perspective into the policy-making process of every department. I know that DWP— I suspect that the Minister will comment on this—is currently conducting an internal review to look at ways to strengthen the test. That is welcome. The family test should be on the front of every Bill. It should have practical implications for policy, from Treasury spending decisions to the impact of sentencing in the criminal justice system, on which I look forward to hearing more from my right reverend friend the Bishop of Gloucester.
The main thing I urge of the Government is to consider giving the family test, with the support of the Opposition, greater teeth to support its implementation across government departments. Will they require completion and publication of the assessments to increase transparency and learning across government? Will they also consider reviewing the questions asked within the test to focus more on children and all aspects of well-being—emotional, social, spiritual and material? Let me remind noble Lords what I said a few minutes ago. The state is useful to the family, but the family is indispensable to the state. A lack of strong families undermines our whole society. The Government need families to work. They must not set a series of hurdles for them to jump over.
Another key consideration for policy is whether it is family-proof. Is it flexible enough to accommodate the different ways in which families live? One example is the two-child limit on benefits. I pay tribute to the tireless work of my right reverend friend the Bishop of Durham for his campaigning in this area. The End Child Poverty campaign estimates that removing the two-child limit would lift a quarter of a million children out of poverty. The moral case is beyond any question, yet the unfair penalty applied to additional children affects their educational outcomes, their mental and physical health, and their likelihood to require public support from public services later on. It is not a good policy. Will the Government—and the Opposition, should they become the Government at some point—consider removing the two-child limit and addressing other systems and policy choices which keep families in poverty?
Finally—I am conscious of the time—I turn to supporting families, housing and social care. The Joseph Rowntree Foundation’s recent report on destitution revealed that around 3.8 million people experienced destitution—the total absence of resources, not just poverty—including around 1 million children, in 2022.  That is two and a half times the number in 2017 and triple the number of children. Our social security system, designed by Beveridge to reach everyone, is simply staggering under the burden of trying to meet the needs. The situation is grave, especially for those who are disabled. In addition, our housing commission highlighted a chronic shortage of social and affordable housing. Good housing—sustainable, safe, stable, sociable and satisfying—is necessary. This integrates in supporting families. The Reimagining Care Commission called for a national care governor to clarify the responsibilities of everyone—government and others—in care and support.
Putting families first requires a long-term approach. I urge all parties, as we move towards an election year, to place flourishing families and households as a key objective within their manifestoes at the next election and to recognise their responsibility and self-interest for the well-being of adults and children alike and for transforming the way our society operates. Herbert’s famous poem, “Love bade me welcome”, speaks of the sacrificial love of Christ, who welcomed him in when he did not deserve it. Flourishing families are the place where we experience similar love and welcome. Love matters, families matter and relationships matter. I urge us all to seek ways to support their flourishing. I beg to move.

Lord Cormack: My Lords, it is a very great pleasure to follow the right reverend Prelate’s splendid speech. Housing is fundamental to decent family life and she is right to make those points. I add my congratulations to the most reverend Primate of all England on choosing this debate and the manner in which he introduced it.
It is entirely appropriate to have a Christmas debate focused on the family. Christmas is the season which above all is focused on the most famous family that ever lived. It is a privilege to take part in this debate. I want to choose my words with real care because I so agreed with my noble friend Lady Stowell when she focused on marriage. Like my friend, the noble Lord, Lord Griffiths of Burry Port, I have had a long marriage to a single wife—56 years in my case. What I am even more pleased about is that both of my sons have celebrated their silver wedding anniversaries and one is heading for his 30th next year, which is very good. The family is the fundamental building block of society. Strong marriages make for strong families.
My noble friend Lord Herbert made a powerful and moving speech. He indicated that he respected the views of those who take a different view. While I am proud to have many gay friends whom I like and admire enormously, I hold to the traditional Christian view that marriage is between a man and a woman. Many Christians do not agree with that, and I respect them. Perhaps I am wrong. However, I hold to that view. It is extremely important that we do all what we  can within the Christian Church to encourage marriage, because there is a stability in that relationship which is not present in others.
I support what the General Synod decided a couple of weeks ago. I am sorry that the majority was such a narrow one, because I think that it is right that those of the same sex who wish to live together as a permanent couple should have an opportunity for a blessing in a church. I welcome that and support it, and will continue to do so. I have every sympathy with the most reverend Primate, who has, in seeking to lead the Anglican Communion, a very difficult task indeed. He deserves the support and the prayers of us all, because what my noble friend Lord Herbert said about Uganda is, frankly, toe-curling. I do not see how any Christian can give support to a regime that will punish with a death sentence people who follow particular inclinations in their lives. He has my complete support in the hard work that he seeks to do there.
It is appropriate to turn to the role of government. I agree with my noble friend Lord Robathan, who made the point that he was not a supporter of the nanny state—he did not put it in those words. Nor am I, but I think that the Government have a real task to encourage family life and to do all they can, to touch on the point made by the right reverend Prelate the Bishop of Chelmsford, to ensure that there is proper housing available. It is difficult to hold a family together if it has to live in the sort of conditions that the noble Lord, Lord Griffiths of Burry Port, so movingly described in his speech.
There is another thing that I would like to see government do. I am one of those who believes there is a real virtue in a civil national service for young people who reach the age of 18. After all, if we do not treat our children properly, we are sabotaging our own future. I am not suggesting that it has to be full-time, and it can be in conjunction with university or other studies or occupations, but there is real value in giving, or encouraging in, young people a sense of civic and national pride and patriotism—I use that word deliberately—by obliging them to perform certain tasks of a civil nature. The National Trust encourages this, and it is very good that it should, but it really should be for every young person to have that opportunity, and it should be underwritten by government funding, whichever party is in power.
I am one of those who just escaped national service. I was old enough and had it deferred: in those days, if you went to university, it was virtually automatically deferred until you got your degree. By the time I had graduated in 1960 or 1961, it was all over. I rather regret that, but nevertheless, there we are. There is a great deal to be said for reform of civil national service for our young people. It would chime with many of the recommendations made in this hefty and lengthy report, on which I congratulate the two Archbishops and all those responsible for it. Again, I thank the most reverend Primate for giving us the opportunity to debate this in your Lordships’ House.